Quotes about happiness

I want more than anything for my children to be happy, and I love them because they are sad, and the erratic project of kneading that sadness into joy is the engine of my life as a father, as a son, as a friend—and as a writer.

Yet if he had been asked – it is quite impossible, but assume it to have happened – if he were happy, he would not have known what to reply. He would have admitted readily enough that he was uncomfortable, that he was cold, and badly fed, and verminous; that his clothes were in rags, and his feet and knees and elbows raw and bleeding through much walking and crawling; that he was in ever-present peril of his life, and that he really did not expect to survive the adventure he was about to thrust himself into voluntarily, but all this had nothing to do with happiness: that was something he never stopped to think about. Perhaps the fact that he did not think about it proves he was happy. He was a soldier carrying out his duty as well as he knew how. He would have been the first to admit that under the wise direction of an officer what he had done and what he proposed to do might be more successful, but as it was he felt (or rather he would have felt if he had thought about it) he had nothing with which to reproach himself. And that condition is not at all far from true happiness.

“I don’t think it would actually make you happier to be told you were right about this,” he said finally.

“I don’t want to be happy,” Dahl said. “I just want to know.”

It is something to look upon enjoyment, so that it be free and wild and in the face of nature, though it is but the enjoyment of an idiot. It is something to know that Heaven has left the capacity of gladness in such a creature's breast; it is something to be assured that, however lightly men may crush that faculty in their fellows, the Great Creator of mankind imparts it even to his despised and slighted work. Who would not rather see a poor idiot happy in the sunlight, than a wise man pining in a darkened jail!

Being able to exist in a place where light and dark meet is actually not a recipe for unhappiness. It is a recipe for a deeper kind of happiness.

A plausible interpretation is that higher income is associated with a reduced ability to enjoy the small pleasures of life. [...] There is a clear contrast between the effects of income on experienced well-being and in life satisfaction. Higher income brings with it higher satisfaction, well beyond the point at which it ceases to have any positive effect on experience. [...] Life satisfaction is not a flawed measure of their experienced well-being, as I thought some years ago. It is something else entirely.

Experienced well-being is on average unaffected by marriage, not because marriage makes no difference to happiness, but because it changes some aspects of life for the better and others for the worse.

What enormous potential for intermittent happiness the world offered.

‘When you start hitting toward sixty,’ Gross complained, ‘you feel some days like you want to take a cab to the graveyard and wait for your maker beside your stone. Yet when you've not had an hour's true contentment out of all those sixty years, you don't want to lay down till you've had your hour. You want something for all your pain.’

The lesson Buddha and Marcus Aurelius had taught centuries earlier: "Nothing is miserable unless you think it so; and on the other hand, nothing brings happiness unless you are content with it".

I left Symons’s company newly aware of the unthinking cruelty discreetly coiled within the magnanimous bourgeois assurance that everyone can discover happiness through work and love. It isn’t that these two entities are invariably incapable of delivering fulfilment, only that they almost never do so. And when an exception is represented as a rule, our individual misfortunes, instead of seeming to us quasi-inevitable aspects of life, will weigh down on us like particular curses. In denying the natural place reserved for longing and error in the human lot, the bourgeois ideology denies us the possibility of collective consolation for our fractious marriages and our unexploited ambitions, and condemns us instead to solitary feelings of shame and persecution for having stubbornly failed to become who we are.

I wondered aloud to Renae why in our society the greatest sums of money tended to accrue from the sale of the least meaningful things, and why the dramatic improvements in efficiency and productivity at the heart of the Industrial Revolution so seldom extended beyond the provision of commonplace material goods. … I told Renae that our robots and engines were delivering the lion’s share of their benefits at the base of our pyramid of needs, that we were evident experts at swiftly assembling confectionery and yet we were still searching for reliable means of generating emotional stability or marital harmony.